On the appointed day Hamilton entered the great hall of the university, in which were gathered professors, students, and a numerous audience besides. He announced that he was about to establish a certain number of truths respecting the law and the Gospel, and that he would maintain them against all comers. These theses, all of a practical character, had however somewhat of that dialectical spirit which distinguished at a subsequent period the philosophical schools of Scotland, and were drawn up in a pure and lapidary style which secures for this theologian of three-and-twenty a noteworthy place among the doctors of the sixteenth century.
HAMILTON’S THESES.
‘There is a difference, and even an opposition, between the law and the Gospel,’ said Hamilton. ‘The law showeth us our sin; the Gospel showeth us remedy for it. The law showeth us our condemnation; the Gospel showeth us our redemption. The law is the word of ire; the Gospel is the word of grace. The law is the word of despair; the Gospel is the word of comfort. The law is the word of unrest; the Gospel is the word of peace.[54] The law saith, Pay thy debt; the Gospel saith, Christ hath paid it. The law saith, Thou art a sinner—despair, and thou shalt be damned; the Gospel saith, Thy sins are forgiven thee: be of good comfort, thou shalt be saved. The law saith, Make amends for thy sins; the Gospel saith, Christ hath made it for thee. The law saith, The Father of heaven is angry with thee; the Gospel saith, Christ hath pacified him with his blood. The law saith, Where is thy righteousness, goodness, and satisfaction? the Gospel saith, Christ is thy righteousness, thy goodness, thy satisfaction. The law saith, Thou art bound and obliged to me, to the devil and to hell; the Gospel saith, Christ hath delivered thee from them all.’[55]
The attack began, and the defence of the young Master of Arts was as remarkable as his exposition. Even though he made use of the syllogism, he shook off the dust of the school, and put something perspicuous and striking in its place. When one opponent maintained that a man is justified by the law, Hamilton replied by this syllogism:—
‘That which is the cause of condemnation cannot be the cause of justification.
‘The law is the cause of condemnation.
‘Therefore the law is not the cause of justification.’
His phraseology, clear, concise, and salient—rare qualities in Germany, except perhaps in Luther—his practical, transparent, conscientious Christianity—struck the minds of his hearers. Certainly, said Lambert, Hamilton has put forward thoroughly Christian axioms, and has maintained them with a great deal of learning.[56]
Hamilton engaged in other public disputations besides this. As faith in Christ and justification by faith is the principle which distinguishes Protestantism from other Christian systems, he felt bound to establish the nature, importance, and influence of that doctrine. He believed that faith is born in a man’s heart when, as he hears or reads the Word of God, the Holy Spirit bears witness in his heart to the main truth which is found in it, and shows him with clear proof that Jesus is really an almighty Saviour. Faith was for the young Scotchman a divine work, which he carefully distinguished from a faith merely human. On this subject he laid down and defended the following propositions:—‘He who does not believe the Word of God, does not believe God himself. Faith is the root of all that is good; unbelief is the root of all evil. Faith makes friends of God and of man; unbelief makes enemies of them. Faith lets us see in God a father full of gentleness; unbelief presents him to us as a terrible judge. Faith sets a man steadfast on a rock; unbelief leaves him constantly wavering and tottering. To wish to be saved by works is to make a man’s self his saviour, instead of Jesus Christ. Wouldst thou make thyself equal with God? Wouldst thou refuse to accept the least thing from him without paying him the value of it?’
Fryth, who doubtless took part in the discussion, was so much struck with these theses that he translated them into English, and by that means they have come down to us. ‘The truths which Hamilton expounded are such,’ said he, ‘that the man who is acquainted with them has the pith of all divinity.’[57] ‘This little treatise is short,’ said others who listened to him, ‘but in effect it comprehendeth matter able to fill large volumes.’[58] Yes, Christ is the author of redemption, and faith is the eye which sees and receives him. There are only these two things: Christ sacrificed and the eye which contemplates him. The eye, it is true, is not man’s only organ; we have besides hands to work, feet to walk, ears to hear, and other members more for our service. But none of all these members can see, but only the eye.[59]